maha mrtyunjaya mantra (pt. sanjay rath)

7/29/2019 Maha Mrtyunjaya Mantra (Pt. Sanjay Rath)

http://slidepdf.com/reader/full/maha-mrtyunjaya-mantra-pt-sanjay-rath 1/12

[1]Mṛtyuṅ jaya literally means ‘Victory over Death’

and Mahā-mṛtyuṅ jaya mantra is also called-

Mahā-mokṣa mantra as it gives the ultimate

enlightenment. Received by Maharṣi Vasiṣṭha and

enshrined as a hymn of the Ṛk Veda, it has been

sung for thousands of years by the pious who seek

penultimate victory over this mṛtyu-loka (earthly

plane where death is the only surety).

Mṛtyuṅ jaya mantra

anuṣṭubh chandas – 32 syllables = 4 pada

(4×8=32)!य#ब%क' यजाम+ स-ग/0ध प-ि4वध6नम् ।उव;<िहमव ब0धनान् म>?योमA 6Bीय माम>तात् ॥trayaṁbakkaṁ yajāmahe sugandhiṁpuṣṭivardhanam|

urvāruhamiva bandhanān mṛtyormūkṣī ya māmṛtāt ||

There are many mantra for warding of evils like death and other suf ering given in

the sacred literature of the Hindu’s. These mantra are of various types but the

Mṛtyuṅ jaya mantra has been extolled in sacred literature as being the best. This

mantra is addressed to Lord Shiva and is taught in the Rig Veda (7 mandala 59

Chapter) as well as the Yajur Veda (3-60) showing that it is a śruti having been

received by Mahārishi Vasiṣṭha, the Kula Guru of Bhagavān Sri Rāma Chandra. This

Mahā-mṛtyuṅ jaya mantra is from the Rig-Veda (7th Book or Mandala, 59 Chapter)

and needs initiation for attaining siddhi. Anybody can recite this mantra and attain

good health, release from bondage and other problems. This is the greatest

panacea for all evils and can be recited at any time like any other Mahā-mantra.

Śukrācārya’s Penance & teaching

[3]Jyotish teachingThe Mahā-mṛtyuṅ jaya mantra was taught by Lord

Shiva to Śukrācārya the preceptor of the demons

after he succeeded in the impossible test of

hanging upside down from a tree for twenty

years (Vimśottari daśā period) with smoke

blowing into him from a fire lit beneath. Even

Bṛhaspati was shocked at the prospect of such a

terrible penance and calmly settled to observe

Śukrācārya accept the challenge of Indra and

succeed.

Maha Mrtyunjaya Mantra

Introduction

1

by Pt. Sanjay Rath



Since Śukrācārya (Venus in astrology) passed the penance he was glorified as the

Tapasvi

Tapasvi Yoga comes from this penance as Saturn (punishment, hard

(smoke blown into the nose and other forms of self-inflicted torture)

(desire and its renunciation) must come together to define the personalthe Tapasvi.

After the penance, Lord Shiva taught the Mahāmṛtyuṅ jaya mantra to Śukrācārya,

who under very compelling circumstances had to teach this to the son of Brihaspati

and that is how the devas also got the mantra. This mantra was given (śruti) to

Vasiṣṭha Maharṣi for the welfare of this world. The mantra and explanation given

by Śukrācārya to Ṛṣi Dadhicha when the latter’s body was cut and thrown by Raja

Kṣuva, is recorded in the Shiva Purāṇa.

Mantra Pada

Śukrācārya said “O! Dadhicha, I pray to Lord Shiva and give you the upadeśa(advise, wisdom, teaching) of the highest Mahā Mṛtyuṅ jaya mantra.” The mantra is

in Anuṣṭubh Chandas and accordingly, is divided into four padas composed of

eight syllables each.

Śukrācārya said “The first pada is !य#ब%क' यजाम+ (trayaṁbakkaṁ yajāmahe) and

means – we worship or sing the praise of Lord Tryaṁbakka. Trya ṁ bakka is the

name of Lord Shiva as the father of the three worlds – bhū, bhuva and svarga

lokas. He is the father and lord of the three mandala’s – Surya, Soma and Agnimandala. He is Maheśvara, the lord of the three guṇa’s – Sattva, Rajas and Tamas.

He is Sadāśiva, the teacher of the three tattva – Ātmā tattva, Vidyā tattva and Shiva

tattva. He is the father (cause and source) of the three energies (agni) – āvāhaniya,

garhapatya and dakṣināgni. He is the father of all physical creation through the

three mūrti bhūta – Pṛthvi (solid), Jala (liquid) and Tejas or agni (energy). He is the

lord of the three heavens created by the dominance of the three Guṇa – Rajas

(Brahma), Sattva (Vishnu) and Tamas (Shiva). Know Him to be the nirākāra

(formless) Sadāśiva as He is above this physical mode and is their Maheśvara. This

is the first foot of the mantra (composed of eight syllables).”

“The second pada of the mantra,” continued Śukrācārya, “is स-ग/0ध प-ि4वध6नम् (sugandhiṁ puṣṭivardhanam). Sugandhim refers to the fragrance of the flower that

spreads in all directions, and in a similar way Shiva is present in the entire creation,

both animate and inanimate. In all the bhutas (modes of existence), in the three

Guṇa (nature of creation as being Satva, Rajas or Tamas), in the ten indriya (five

jñāna-indriya or senses and five karma-indriya or organs of action), in all the

devas (33 devas are the source of all illumination and enlightenment) and the

ganas (hosts of demi-gods), Shiva exists and pervades as the illumine ātmā (soul)

and is their essence. Pustivardhanam is now being explained. That inwarddwelling spirit (atman), the Puruṣa Shiva is the real sustainer of Prākṛti (and not

vice-versa as all people perceive). Starting with the Mahātattva (primordial state of

Raja (the king of the spiritual discipline and penance). The definition of

toil), Ketu

and Venus

ability of

Tapasvi Yoga definition

2



matter/energy) to the individual parts of creation, the entire sustenance of the

physically created beings (both animate and inanimate) is done by the imperishable

Puruṣa. You, I, Brahma, Vishnu, the Munis and even Indra & devas are

maintained/sustained (by the ātmā and that is Him). Since the Puruṣa (ātmā –

Shiva) is the granter of sustenance to prākṛti (body/nature), he is ‘Pusti-vardhana’ .”

Having explained the first two pada of the mantra, Śukrācārya continued to explain

the remaining two pada. He said “the next two pada उव;<िहमव ब0धनान् म>?योमA 6Bीय माम>तात् ॥ urvāruhamiva bandhanān mṛtyormūkṣī ya māmṛtāt || (consisting of sixteen

syllables) is meaning – Prabhu! just as the ripe cucumber is severed from the

bondage of the creeper, in the same manner may we be delivered from death for

the sake of immortality (moksha). Rudra deva is like amṛta (nectar of immortality).

Those who worship Him with good karma, penance and repentance, meditation,

contemplation, prayer or praise, will surely renewed life and vigour. The strength

of truth force (in this mantra) is such that Lord Shiva shall definitely free theworshipper from the bondage of death because Shiva alone is the giver of bondage

and moksha.

This is the Mṛtasaṅ j ī vani mantra and has the power to give back life and rescue

from death and great evils. You should adore Lord Shiva and recite this mantra.

Water sanctified with this mantra should be drunk all the time. [Authors note: It is

well known that the rudrākṣa bead is placed in a glass of water after being held in

the palm during the recitation of the mantra. this water is drunk during the day.]

Oblations in the sacrificial fire with this mantra is very purifying. “Now I shall teachthe dhyāna for the mantra.” Saying so, Śukrācārya started reciting the śloka for

meditating on Lord Shiva.

Mṛtyuṅ jaya Meditation

Dhyāna

The dhyāna taught by Śukrācārya (Siva

Purāṇa) is given below. There are other

dhyāna given in other texts and theseare being quoted at relevant places to

the extent necessary. This is to be

recited once before meditating on Śr ī Mṛtyuṅ jaya Śiva.

हFताGभोजय-गFथकJGभय-गलाLद् घ>?य तोय# िशरःRसS0त# करयोय- 6Tन दधत# FवाUV सकJGभौ करौ।अBYUम>गहFतमGब-जगत# मA ध6Fथच0[Yवत्

पीयA षा[6तन- # भ]

सRगRरज#

^यB#

म>?य-Uजयम् ॥ [5]

Śr ī Tryaṁbakkeśvara Mṛtyuṅ jaya

3



hastāmbhojayugasthakumbhayugalādudghṛtya toyaṁ śiraḥsiñcantaṁ karayoryugena dadhataṁ svāṅke sakumbhau karau|

akṣastraṅmṛgahastamambujagataṁ mūrdhasthacandrastravat

p ī yūṣārdratanuṁ bhaje sagirijaṁ tryakṣaṁ mṛtyuṅ jayam||

Translation: We praise (meditate) on the eight-armed, three-eyed Lord

Mṛtyuṅ jaya. He sits cross legged on a lotus (padmāsana). He holds two Kumbha

(water vessels) with two lower arms and uses two upper arms to sprinkle water on

His own head. The two other lower-most arms hold the auspicious kalaśa on the

center of the legs. The remaining two hands hold a rudrākṣa-mālā and mṛga

mudra (yogic hand postures). The amrita (nectar) dripping from the crescent moon

on His head has made His whole body wet. The daughter of the mountain king

(Himāvat ~ Himalaya) is seated next to Him.

Explanation: The eight arms represent the eight directions of the zodiac called

kālachakra. With each of these arms Lord Mṛtyuṅ jaya protects the worshipper from

the evil hands of fate and time. The three eyes show his omniscience, the

all-knowing Śiva. Sun is His right eye that defines righteousness and truth

(dharma). Moon is his left eye of attachment and emotion whose opening is the joy

of the world and whose closing is their sorrow. Agni is third eye of omniscience

which is the brāhmaṇa guru, the highest parameṣṭhi guru, the all-knowing eye of

supreme wisdom and knowledge. Kalaśa is the pot containing water from five

rivers, with five leaves (pañca pallava) representing Viṣṇu and Varuṇa. The water

sprinkled on His head drops through the crescent Moon to become Soma which isthe nectar of life and it wets his body. This is symbolic of the rudra-abhiṣeka ritual

of anointing, consecrating by sprinkling water and other liquids on the Śiva-liñga.

In jyotiṣa, the Sun represents Lord Śiva in all signs and is the giver of life. The

abhiṣeka ritual is a prayer for rain as the Sun draws the water from the oceans by

its mighty rays and pours it down blessing the lands and rivers and bringing life on

earth. This single constant action of Lord Mṛtyuṅ jaya sustains life on this planet

and rudrābhiṣeka is symbolic of rainfall that sprinkles water on the ground making

it life sustaining. Rain occurs when the heavy rain clouds are forced to cooler

heights by high mountains and other currents. This is the śakt ī (power) of Pārvat ī ,the constant consort of Lord Śiva, who is referred to in this dhyāna as the daughter

of Himāvat, the Himalayan king-god.

Nyāsa

Ṛṣi-adi nyāsa mantra

कहोल ऋष` नमः। िशरRस kahola ṛṣaye namaḥ| śirasi

गाय!ी

छ0दb

नमः।

म-c

4



gāyatr ī chandase namaḥ| mukhe

dी म>?य-0जय eवतायf नमः। gRद śr ī mṛtyunjaya devatāyai namaḥ| hṛdi

ज- # बीजय नमः। ग-hi juṁ b ī jaya namaḥ| guhye

jk श%त` नमः। पादयो hr īṁ śaktaye namaḥ| pādayo

Dhyāna B ī ja mantra

Mṛtyuṅ jaya b ī ja, the seed of rejuvenation is actually the j ī va b ī ja (seed of life which

brings all living beings) is ज- # (juṁ). It is formed from the starting syllable of the

word

जीव (j ī va) which is

ज (ja). This b ī ja was taught originally by Lord Śiva to

Bṛhaspati, due to which Bṛhaspati became the preceptor of the gods and due to

which he was able to save Indra from definite destruction at the hands of Lord Śiva.

Pleased with his dedication and well-meaning disposition, Lord Śiva blessed

Bṛhaspati to be known as जीव (j ī va) by which he shall signify the very existence of

life and by whose presence, the god of death Yama will have to turn away. This

power of Bṛhaspati has been explained in the Mahā Nārāyaṇa Upaniṣad. In the

Kāla-Chakra Bṛhaspati becomes Śr ī J ī va and sits in the southern direction, which is

the path of Yama, thereby blocking death from happening. So long as Śr ī J ī va sits

in his southern direction, the being shall live. Thus, the mṛtyuṅ jaya b ī ja

ज- #(juṁ)

simply means J ī va Upadeśa.

The B ī ja mantra was obtained by Kahola-ṛṣi; the mantra is in Gāyatr ī chandas; the

mantra devatā (deity) is Sri Mṛtyuṅ jaya (form of Shiva). This mantra is to be used

for meditation and at all times for protection from all evils. B ī ja means seed and

unless this seed is panted properly in the heart how can you expect the tree of

bhakti to Lord Śiva to grow? It is imperative that meditation be done with this b ī jamantra.

ॐ ज- # सः॥

om juṁ saḥ

Meditate with this mantra repeating it very quietly in the mind. Bring the mind to

focus on the feet and recite the monosyllable ॐ (om). Then the b ī ja ज- # (juṁ) has to

be placed in the heart chakra. Finally the sahasrara chara on top of the head is

brought into metal focus with the seed syllable सः (saḥ).

Understanding the Mahā Mṛtyuṅ jaya Mantra

[7] It is important to understand the meaning of the words the repetition meaningful and brings forth the results.

as this makes the

5



OM is not spelt out in the Rig-Veda, but has to be added to

the beginning of all Mantras as given in an earlier Mantra

of the Rig-Veda addressed to Ganapati. This Mantra is

given in the prayer page of my Book “Mahārishi Jaimini’s

Upadesa Sutra”.

TRAYAṀBAKKAṀ refers to the Three eyes of Lord Shiva.

‘Trya’ means ‘Three’ and ‘Ambakam’ means eyes. These

three eyes or sources of enlightenment are the Trimūrti or

three primary deities, namely Brahma, Vishnu and Shiva

and the three ‘AMBA’ (also meaning Mother or Shakti’ are

Sarasvat ī , Lakshmi and Gouri. Thus in this word, we are

referring to God as Omniscient (Brahma), Omnipresent

(Vishnu) and Omnipotent (Shiva). This is the wisdom of Bṛhaspati and is referred to

as Śr ī Dattātreya having three heads of Brahma, Vishnu and Shiva.

YAJĀMAHE means, “We sing Thy praise”.

SUGANDHIṀ refers to His fragrance (of knowledge, presence and strength i.e. three

aspects) as being the best and always spreading around. Fragrance refers to the

joy that we get on knowing, seeing or feeling His virtuous deeds.

PUṢṬIVARDHANAM: Pooshan refers to Him as the sustainer of this world and in this

manner, He is the Father (Pater) of all. Pooshan is also the inner impeller of all

knowledge and is thus Savitur or the Sun and also symbolizes Brahma the

Omniscient Creator. In this manner He is also the Father (Genitor) of all.

URVĀRUHAMIVA: ‘URVA’ means “VISHAL” or big and powerful or deadly.

‘AAROOKAM’ means ‘Disease’. Thus URVAROOKA means deadly and overpowering

diseases. (The CUCUMBER interpretation given in various places is also correct for

the word URVAROOKAM). The diseases are also of three kinds caused by the

influence (in the negative) of the three Guna’s and are ignorance (Avidya etc),

falsehood (Asat etc as even though Vishnu is everywhere, we fail to perceive Him

and are guided by our sight and other senses) and weaknesses (Shadripu etc. a

constraint of this physical body and Shiva is all powerful).

BANDHANĀN means bound down. Thus read with URVAROOKAMEVA, it means ‘Iam bound down by deadly and overpowering diseases’.

MṚTYORMŪKṢĪ YA means to deliver us from death (both premature death in this

Physical world and from the neverending cycle of deaths due to re-birth) for the

sake of Mokshya (Nirvana or final emancipation from re-birth).

MĀMṚTĀT means ‘please give me (mā) some amṛta (life rejuvinating nectar). Read

with the previous word, it means that we are praying for some ‘amṛta’ to get out of

the death inflicting diseases as well as the cycle of re-birth.

Steps in Mantra Siddhi

6



Bṛhaspati Gāyatr ī

[9]I will advise its recitation for forty days both in

the morning and evening, after lighting a lamp

and sitting in any yogic posture (preferably

padmāsana which is the picture of Lord Śiva inthe picture) while facing east. Recite the

Mahā-mantra 108 times (one rosary) or its

multiples in each sitting. This is the greatest work

of Maharishi Vasiṣṭha. Before commencing the

mṛtyuṅ jaya mantra recite the following small

prayer to the everlasting spirit of the Maharṣi for

his blessings and guidance.

श-िचमकmब> 6हFपRतमnवoष- नमFयत। अनाGयोज आचV॥śucimarkairb

ṛhaspatimadhvare

ṣu namasyata|anāmyoja ācake|| Rig Veda III.62.

Translation: We pray to Bṛhaspati (the Lord of this

Universe and the teacher of this Vedic

Knowledge), whose wishes are inviolable, for good thoughts (that will lead to good

speech and actions that cannot be violated as it will be the truth).

Rishi-adi Nyasa

The preparatory rites should be learnt from any book on Karma-kāṇḍa (pujāmethod). However we give the simplest method of reciting this mantra to overcome

the greatest of evils. Nyasa is the method of protecting the self by placing the

parts of the mantra on five body parts. These body parts are the crucial centres for

the spiritual energy.

Mantra Ṛṣi is the Guru, the teacher of the mantra and to who the mantra was

revealed for the first time for the benefit of the world – siras (head). In this

case the Ṛṣi is Maharṣi Vasiṣṭha.

1.

Chandas (meter, which is technically very specific for each mantra) – mukha

(mouth). This vedic mantra is in anuṣṭubh chandas. This is a metre having

four pada (feet) of 8 phonemes each making the entire Anuṣṭubh meter ascomposed of 32 (8 x 4 = 32) syllables. It maybe noted that any change in the

metre shall cause a distortion in the chandas and the mantra vibration shall

be ruined.

2.

Devatā (the deity of the mantra) – hṛdaya (heart). In this case the devatā is

Lord Shiva addressed as “Śr ī Tryaṁbakkeśvara Mṛtyuṅ jaya devatā”, the

jyotirliñga.

3.

B ī ja (the seed syllable that created the mantra and contains the mantra within

itself, like the seed that creates the tree) – Liñga (sexual organ). There are

some opinion on this, but the most appropriate one is given by Vāmadeva Ṛṣias हq (hauṁ).

4.

7



Shakti (the physical power of the mantra like the mother) – pada (feet). It is

the giver of gati or direction. In this case the śakt ī is Dev ī Aṁṛteśvar ī ,addressed as jk (hr īṁ).

5.

This portion is only for those who have received instructions for mantra upāsanaand know about nyāsa. They can easily determine the five (or six) mantras for

ṛṣi-adi nyāsa, añga-nyāsa etc.

Sadāśiva mantra nyāsa

वामeव ऋष` नमः। िशरRस R!4-भ् छ0दb नमः। म-c सिदाशव eवतायf नमः। gRद हq बीजय नमः। ग-hijk श%त` नमः। पादयो

hauṁ b ī ja hr īṁ śakt ī vāmadeva ṛṣaye namaḥ| śirasi

triṣṭubh chandase namaḥ| mukhesadāśiva devatāyai namaḥ| hṛdi

hauṁ b ī jaya namaḥ| guhye

hr īṁ śaktaye namaḥ| pādayo

Mṛtyuñjaya Mantra Nyāsa

The common meters according to the syllable count of a stanza, as multiples of 4:thus, dvipadā virā j (20), gāyatr ī (24), uṣṇih (28), anuṣṭubh (32), bṛhat ī (36), pañkti

(40), triṣṭubh (44), and jagat ī (48). The mṛtyuñjaya mantra is in the ‘follower’ or

bhakti stanza called anuṣṭubh (32). Accordingly, the nyāsa for the mantra is as

follows –

Mṛtyuñjaya mantra nyāsa -

वRषr ऋष` नमः। िशरRस अन-4-भ् छ0दb नमः। म-c dी !यGब%Vsर म>?य-tजय eवतायfनमः। gRद ज- # बीजय नमः। ग-hijk श%त` नमः। पादयो

vaṣiṣṭha ṛṣaye namaḥ| śirasianuṣṭubh chandase namaḥ| mukhe

śr ī trayambakkeśvara mṛtyuñjaya devatāyai

namaḥ| hṛdi

juṁ b ī jaya namaḥ| guhye


Others are required to recite the mantra for Maharṣi Vasiṣṭha 21 times.

8



व# वRषrाय नमःvaṁ vaṣiṣṭhāya namaḥ

Prāṇāyama

Prāṇāyama is performed either with the Sadāśiva b ī ja mantra, Kahola mṛtyuṅ jaya

b ī ja mantra or a joint form of both called the Mahā-mṛtyuṅ jaya b ī ja.

The Sadāśiva b ī ja was obtained by Vāmadeva Maharṣi and the Sadāśiva B ī ja is

हq (hauṁ). The Sadāśiva B ī ja mantra is ॐ हq सः॥ (om hauṁ saḥ) and this is used

for prāṇāyama. This is preferred for protection of knowledge and the spiritual

path.

1.

For good health and protection from evils in the mundane world, the

Mṛtyuṅ jaya b ī ja obtained by Kahola Maharṣi is used. Mṛtyuṅ jaya b ī ja is

ज- #(juṁ)

and the mṛtyuṅ jaya b ī ja mantra is ॐ ज- # सः॥ (om juṁ saḥ).

2.

The initiated used a combined form of the Sadāśiva and Mṛtyuṅ jaya b ī ja to

form the Mahā-mṛtyuṅ jaya b ī ja mantra. The Mahā-mṛtyuṅ jaya b ī ja mantra is

ॐ हq ज- # सः॥ (om hauṁ juṁ saḥ) and includes both Sadāśiva हq (hauṁ) and

Mṛtyuṅ jaya ज- # (juṁ).

3.

It is also advisable to practise Vāmadeva Ṛṣi’s Sadāśiva B ī ja mantra and Kahola

Ṛṣi’s Mṛtyuṅ jaya B ī ja mantra separately. This is my personal recommendation and

is in the lines of the standard texts on Tantra. Others can skip this and go to the

Mahāmantra directly.

Vyāsa Mṛtyuṅ jaya Mantra

The students of SJC and those belonging

to the Vaiṣṇava paraṁparā should

worship the Jagadguru MaharṣiVedavyāsa instead with the Kahola

Mṛtyuṅ jaya Mantra prefixed and

suxed. This is explicitly explained in

Mantra Mahodadhiḥ.

Vyāsa Mantra is defined as the starting

name syllable i.e. nāma b ī jākṣara as

taught by Dattātreya

uयv wदuयासाय नमः॥vyāṁ vedavyāsāya namaḥ

To this is added the Mṛtyuṅ jaya b ī ja in

the formula called saṁpuṭa i.e. prefix

and reverse sux. The Vyāsa

[11]

Sri Veda Vyasa

9



Mṛtyuṅ jaya mantra as given below has the mṛtyuṅ jaya mantra before and afterwith the latter part being in the reverse.

ॐ ज- # सः uयv wदuयासाय नमः सः ज- # ॐ॥om juṁ saḥ vyāṁ vedavyāsāya namaḥ saḥ juṁ om

This mantra protects the school, the learning, books [12] and the tradition. It

protects dharma as manifesting in this planet. It protects all that is good for this

planet as this is the form of the highest guru as an incarnation of Śiva. Vedavyāsa

is known as the joint incarnation of Śiva and Viṣṇu and is called Hari-Hara veśa.

This mantra removes the blemish of Saturn on Jupiter, on the Lagna or Lagneśaand always protects a native who bows for guidance.

Mṛtyuṅ jaya Japa

This is to be followed by the Dhyāna Mantra (Meditation) of Śr ī Tryaṁbakkeśvara(One of the twelve jyotirliñga) and then meditate on Śr ī Tryaṁbakkeśvara and Sri

Aṁṛteśvar ī (Shakti) with the relevant mantra as outlined above. Then follows the

Rudra Pujā. Meditate for at least 15 Minutes before starting the Japa (recitation of

mantra). Those conversant with TM or other forms of meditation, dhyāna, dhāraṇa

etc. can use the mantra described above.

Vāmadeva Ṛṣi’s Sadāśiva B ī ja-mantra gives all happiness and removes all evils and

sins. Tamas is destroyed resulting in quick progress into Sattva Guṇa. Kahola

Rishi’s Mṛtyuṅ jaya B ī ja-mantra gives good health, vitality and the native as

removed from sin. The intelligence is restored and all forms of black magic etc. aredestroyed by the insurmountable omnipotent Lord Śiva.

Then repeat the following Mṛtyuṅ jaya mantra 108 times or multiples of this

number.

ॐ। !य#ब%क' यजाम+ स-ग/0ध प-ि4वध6नम् ।उव;<िहमव ब0धनान् म>?योमA 6Bीय माम>तात् ॥om, trayaṁbakkaṁ yajāmahe sugandhiṁ puṣṭivardhanam,

urvāruhamiva bandhanān mṛtyormūkṣī ya māmṛtāt.

Mahā-mṛtyuṅ jaya Mantra Japa

[15]The Mahā-mṛtyuṅ jaya mantra is formed when

the Mahā-mṛtyuṅ jaya b ī ja mantra comprising

Sadāśiva and Mṛtyuṅ jaya b ī ja is attached to the

Mṛtyuṅ jaya mantra along with the tri-loka vyāhṛtiwhich is the very embodiment of Sāvitr ī , the

winner of Yama and the śakt ī of the Savitur

Gāyatr ī .Mahā-mṛtyuṅ jaya b ī ja mantra:

ॐ

हq

ज- #

सः॥(om

hauṁ juṁ saḥ)

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Sāvitr ī tri-loka vyāhṛti: ॐ भA भ- 6व Fवः॥ (om bhūrbhuva

svaḥ)

Mahā-mṛtyuṅ jaya mantra

ॐ हq ज- # सः भA भ- 6व Fवः॥!य#ब%क' यजाम+ स-ग/0ध प-ि4वध6नम् ।उव;<िहमव ब0धनान् म>?योमA 6Bीय माम>तात् ॥सः ज- # हq भA भ- 6वFवरx॥om hauṁ juṁ saḥ bhūrbhuva svaḥtrayaṁbakkaṁ yajāmahe sugandhiṁ puṣṭivardhanam,

urvāruhamiva bandhanān mṛtyormūkṣī ya māmṛtāt.

saḥ juṁ hauṁ bhūrbhuvasvaroṁ||

Thereafter, perform Rudra-abhiśeka (Ritual of ering of the Pañca-Amṛta or the five

forms of nectar as Honey, Ghee, Curd, Milk and Water) on the Shiva liñga.

Dhyāna

Nyāsa (protection) and dhyāna (meditation) are to be performed before the japa

and ritual.

Mahā-mṛtyuñjaya Dhyāna

च0[ाक;िy -Rवलोचन# िFमतम-ख# प{|या0तः िFठत#

म-[ापाB -म>गाB -सA ! -Rवलसत् पा/ण Rहमvश- •भाम् ।कोRटo0L गल?स-धा प ‚त तन- # हाराRदषोƒƒवलम् क0?या RवsRवमोहन# पश- #-प„त म>?य-tजय# भाव`त् ॥candrārkāgni-vilocanaṁ smitamukhaṁ padmadvayāntaḥ sṭhitaṁmudrāpākṣa-mṛgākṣa-sūtra-vilasat pāṇiṁ himāṁśu prabhām|

koṭirendu galatsudhā pluta tanuṁ hārādiṣojjvalam

kantyā viśvavimohanaṁ paśuṁ-patiṁ mṛtyuñjayaṁ bhāvayet||

Mahā-mantra Nyāsa

For the initiated, the mahā-mṛtyuñjaya mantra nyāsa is given below. Please note

that the chandas changes and the names of all the Maharṣi have been included.

वRषr कहोल वामeव ऋष` नमः।िशरRस R!4-भ् छ0दb नमः। म-c

dी !यGब%Vsर म>?य-0जय eवतायf

vaṣiṣṭha kahola vāmadeva ṛṣaye namaḥ| śirasi

triṣṭubh chandase namaḥ| mukhe

śr ī trayambakkeśvara mṛtyunjaya devatāyai

namaḥ| hṛdi

hauṁ juṁ b ī jaya namaḥ| guhye

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नमः। gRद हq ज- # बीजय नमः। ग-hijk श%त` नमः। पादयो


apa

apa is the repetition of a mantra for a fixed number of times. Normally this is in

multiples of 108. Based on the teachings of Harihara in Praśna Mārga, we advise

that this mantra should be recited for 8000 times in a period of forty days. The

recitation of 108 mantra for forty days both in the morning and evening covers this

requirement. For other purposes larger number of repetitions are advised.After lighting a lamp and sitting in any yogic posture (preferably padmāsana which

is the picture of Lord Siva in the picture) while facing east. Recite the mahā-mantra

108 times (one rosary) or its multiples in each sitting. This is the greatest work of

maharishi Vasiṣṭha. Before commencing the Mahā Mṛtyuñjaya mantra recite the

mantra to the everlasting spirit of the maharṣi Vasiṣṭha for his blessings and

guidance.

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maha mrtyunjaya mantra (pt. sanjay rath)

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